PLEASE STUDY: www.nytimes.com/2016/08/26/world/…
THIS IS A VERY LATE ARRIVAL – BUT CAN IT NOW CHANGE POLICY? WILL PRESIDENT OBAMA – IN HIS LAST 10 WEEKS IN OFFICE AFTER THE NOVEMBER 2016 ELECTIONS DO WHAT IT TAKES TO DECLARE US INDEPENDENCE OF MIDDLE EAST OIL?
This article tells us what we at SustainabiliTank knew for years – the oil money was used by the Saudi Royal family to export Wahhabism to the Islamic world. This Wahhabi indoctrination gave birth to the culture of terrorism that surfaced at the 9/11 attack against humanity. The US government – that is all US governments – to be exact – starting with President Franklyn Delano Roosevelt who in his 1945 meetings at Yalta and on the ship in Suez – traded away the future of the West for the barrels of oil of the Middle East
THE NEW YORK TIMES – Front-page August 25,2016
Saudis and Extremism:
By SCOTT SHANE August 25, 2016
WASHINGTON — Hillary Clinton and Donald Trump do not agree on much, but Saudi Arabia may be an exception. She has deplored Saudi Arabia’s support for “radical schools and mosques around the world that have set too many young people on a path towards extremism.” He has called the Saudis “the world’s biggest funders of terrorism.”
“If the Saudis do not
“If there was going to be
And hardly a week passes without a television pundit or a newspaper columnist blaming Saudi Arabia for jihadist violence.
On HBO, Bill Maher calls Saudi teachings “medieval,” adding an epithet. In The Washington Post, Fareed Zakaria writes that the Saudis have “created a monster in the world of Islam.”
The idea has become a commonplace: that Saudi Arabia’s export of the rigid, bigoted, patriarchal, fundamentalist strain of Islam known as Wahhabism has fueled global extremism and contributed to terrorism. As the Islamic State projects its menacing calls for violence into the West, directing or inspiring terrorist attacks in country after country, an old debate over Saudi influence on Islam has taken on new relevance.
What Is Wahhabism?
The Islam taught in and by Saudi Arabia is often called Wahhabism, after the 18th-century cleric who founded it. A literalist, ultraconservative form of Sunni Islam, its adherents often denigrate other Islamic sects as well as Christians and Jews.
Is the world today a more divided, dangerous and violent place because of the cumulative effect of five decades of oil-financed proselytizing from the historical heart of the Muslim world? Or is Saudi Arabia, which has often supported Western-friendly autocrats over Islamists, merely a convenient scapegoat for extremism and terrorism with many complex causes — the United States’s own actions among them?
In the realm of extremist Islam, the Saudis are “both the arsonists and the firefighters,” said William McCants, a Brookings Institution scholar. “They promote a very toxic form of Islam that draws sharp lines between a small number of true believers and everyone else, Muslim and non-Muslim,” he said, providing ideological fodder for violent jihadists.
Yet at the same time, “they’re our partners in counterterrorism,” said Mr. McCants, one of three dozen academics, government officials and experts on Islam from multiple countries interviewed for this article.
Saudi leaders seek good relations with the West and see jihadist violence as a menace that could endanger their rule, especially now that the Islamic State is staging attacks in the kingdom — 25 in the last eight months, by the government’s count. But they are also driven by their rivalry with Iran, and they depend for legitimacy on a clerical establishment dedicated to a reactionary set of beliefs. Those conflicting goals can play out in a bafflingly inconsistent manner.
Thomas Hegghammer, a Norwegian terrorism expert who has advised the United States government, said the most important effect of Saudi proselytizing might have been to slow the evolution of Islam, blocking its natural accommodation to a diverse and globalized world. “If there was going to be an Islamic reformation in the 20th century, the Saudis probably prevented it by pumping out literalism,” he said.
The reach of the Saudis has been stunning, touching nearly every country with a Muslim population, from the Gothenburg Mosque in Sweden to the King Faisal Mosque in Chad, from the King Fahad Mosque in Los Angeles to the Seoul Central Mosque in South Korea. Support has come from the Saudi government; the royal family; Saudi charities; and Saudi-sponsored organizations including the World Muslim League, the World Assembly of Muslim Youth and the International Islamic Relief Organization, providing the hardware of impressive edifices and the software of preaching and teaching.
There is a broad consensus that the Saudi ideological juggernaut has disrupted local Islamic traditions in dozens of countries — the result of lavish spending on religious outreach for half a century, estimated in the tens of billions of dollars. The result has been amplified by guest workers, many from South Asia, who spend years in Saudi Arabia and bring Saudi ways home with them. In many countries, Wahhabist preaching has encouraged a harshly judgmental religion, contributing to majority support in some polls in Egypt, Pakistan and other countries for stoning for adultery and execution for anyone trying to leave Islam.
But exactly how Saudi influence plays out seems to depend greatly on local conditions. In parts of Africa and Southeast Asia, for instance, Saudi teachings have shifted the religious culture in a markedly conservative direction, most visibly in the decision of more women to cover their hair or of men to grow beards. Among Muslim immigrant communities in Europe, the Saudi influence seems to be just one factor driving radicalization, and not the most significant. In divided countries like Pakistan and Nigeria, the flood of Saudi money, and the ideology it promotes, have exacerbated divisions over religion that regularly prove lethal.
For minorities in many countries, the exclusionary Saudi version of Sunni Islam, with its denigration of Jews and Christians, as well as of Muslims of Shiite, Sufi and other traditions, may have made some people vulnerable to the lure of Al Qaeda, the Islamic State and other violent jihadist groups. “There’s only so much dehumanizing of the other that you can be exposed to — and exposed to as the word of God — without becoming susceptible to recruitment,” said David Andrew Weinberg, a senior fellow at the Foundation for Defense of Democracies in Washington who tracks Saudi influence.
Exhibit A may be Saudi Arabia itself, which produced not only Osama bin Laden, but also 15 of the 19 hijackers of Sept. 11, 2001; sent more suicide bombers than any other country to Iraq after the 2003 invasion; and has supplied more foreign fighters to the Islamic State, 2,500, than any country other than Tunisia.
Mehmet Gormez, the senior Islamic cleric in Turkey, said that while he was meeting with Saudi clerics in Riyadh in January, the Saudi authorities had executed 47 people in a single day on terrorism charges, 45 of them Saudi citizens. “I said: ‘These people studied Islam for 10 or 15 years in your country. Is there a problem with the educational system?’ ” Mr. Gormez said in an interview. He argued that Wahhabi teaching was undermining the pluralism, tolerance and openness to science and learning that had long characterized Islam. “Sadly,” he said, the changes have taken place “in almost all of the Islamic world.”
In a huge embarrassment to the Saudi authorities, the Islamic State adopted official Saudi textbooks for its schools until the extremist group could publish its own books in 2015. Out of 12 works by Muslim scholars republished by the Islamic State, seven are by Muhammad ibn Abd al-Wahhab, the 18th-century founder of the Saudi school of Islam, said Jacob Olidort, a scholar at the Washington Institute for Near East Policy. A former imam of the Grand Mosque in Mecca, Sheikh Adil al-Kalbani declared with regret in a television interview in January that the Islamic State leaders “draw their ideas from what is written in our own books, our own principles.”
Accordingly, many American officials who have worked to counter extremism and terrorism have formed a dark view of the Saudi effect — even if, given the sensitivity of the relationship, they are often loath to discuss it publicly. The United States’ reliance on Saudi counterterrorism cooperation in recent years — for instance, the Saudi tip that foiled a 2010 Qaeda plot to blow up two American cargo planes — has often taken precedence over concerns about radical influence. And generous Saudi funding for professorships and research centers at American universities, including the most elite institutions, has deterred criticism and discouraged research on the effects of Wahhabi proselytizing, according to Mr. McCants — who is working on a book about the Saudi impact on global Islam — and other scholars.
Yet some scholars on Islam and extremism, including experts on radicalization in many countries, push back against the notion that Saudi Arabia bears predominant responsibility for the current wave of extremism and jihadist violence. They point to multiple sources for the rise and spread of Islamist terrorism, including repressive secular governments in the Middle East, local injustices and divisions, the hijacking of the internet for terrorist propaganda, and American interventions in the Muslim world from the anti-Soviet war in Afghanistan to the invasion of Iraq. The 20th-century ideologues most influential with modern jihadists, like Sayyid Qutb of Egypt and Abul Ala Maududi of Pakistan, reached their extreme, anti-Western views without much Saudi input. Al Qaeda and the Islamic State despise Saudi rulers, whom they consider the worst of hypocrites.
“Americans like to have someone to blame — a person, a political party or country,” said Robert S. Ford, a former United States ambassador to Syria and Algeria. “But it’s a lot more complicated than that. I’d be careful about blaming the Saudis.”
While Saudi religious influence may be disruptive, he and others say, its effect is not monolithic. A major tenet of official Saudi Islamic teaching is obedience to rulers — hardly a precept that encourages terrorism intended to break nations. Many Saudi and Saudi-trained clerics are quietist, characterized by a devotion to scripture and prayer and a shunning of politics, let alone political violence.
And especially since 2003, when Qaeda attacks in the kingdom awoke the monarchy to the danger it faced from militancy, Saudi Arabia has acted more aggressively to curtail preachers who call for violence, cut off terrorist financing and cooperate with Western intelligence to foil terrorist plots. From 2004 to 2012, 3,500 imams were fired for refusing to renounce extremist views, and another 20,000 went through retraining, according to the Ministry of Islamic Affairs — though the United States Commission on International Religious Freedom expressed skepticism that the training was really “instilling tolerance.”
An American scholar with long experience in Saudi Arabia — who spoke on condition of anonymity to preserve his ability to travel to the kingdom for research — said he believed that Saudi influence had often been exaggerated in American political discourse. But he compared it to climate change. Just as a one-degree increase in temperature can ultimately result in drastic effects around the globe, with glaciers melting and species dying off, so Saudi teaching is playing out in many countries in ways that are hard to predict and difficult to trace but often profound, the scholar said.
Saudi proselytizing can result in a “recalibrating of the religious center of gravity” for young people, the scholar said, which makes it “easier for them to swallow or make sense of the ISIS religious narrative when it does arrive. It doesn’t seem quite as foreign as it might have, had that Saudi religious influence not been there.”
Why does Saudi Arabia find it so difficult to let go of an ideology that much of the world finds repugnant? The key to the Saudi dilemma dates back nearly three centuries to the origin of the alliance that still undergirds the Saudi state. In 1744, Muhammad ibn Abd al-Wahhab, a reformist cleric, sought the protection of Muhammad bin Saud, a powerful tribal leader in the harsh desert of the Arabian Peninsula. The alliance was mutually beneficial: Wahhab received military protection for his movement, which sought to return Muslims to what he believed were the values of the early years of Islam in the seventh century, when the Prophet Muhammad was alive. (His beliefs were a variant of Salafism, the conservative school of Islam that teaches that the salaf, or pious ancestors, had the correct ways and beliefs and should be emulated.) In return, the Saud family earned the endorsement of an Islamic cleric — a puritanical enforcer known for insisting on the death by stoning of a woman for adultery.
Wahhab’s particular version of Islam was the first of two historical accidents that would define Saudi religious influence centuries later. What came to be known as Wahhabism was “a tribal, desert Islam,” said Akbar Ahmed, the chairman of Islamic studies at American University in Washington. It was shaped by the austere environment — xenophobic, fiercely opposed to shrines and tombs, disapproving of art and music, and hugely different from the cosmopolitan Islam of diverse trading cities like Baghdad and Cairo.
The second historical accident came in 1938, when American prospectors discovered the largest oil reserves on earth in Saudi Arabia. Oil revenue generated by the Arabian-American Oil Company, or Aramco, created fabulous wealth. But it also froze in place a rigid social and economic system and gave the conservative religious establishment an extravagant budget for the export of its severe strain of Islam.
In 1964, when King Faisal ascended the throne, he embraced the obligation of spreading Islam. A modernizer in many respects, with close ties to the West, he nonetheless could not overhaul the Wahhabi doctrine that became the face of Saudi generosity in many countries. Over the next four decades, in non-Muslim-majority countries alone, Saudi Arabia would build 1,359 mosques, 210 Islamic centers, 202 colleges and 2,000 schools. Saudi money helped finance 16 American mosques; four in Canada; and others in London, Madrid, Brussels and Geneva, according to a report in an official Saudi weekly, Ain al-Yaqeen. The total spending, including supplying or training imams and teachers, was “many billions” of Saudi riyals (at a rate of about four to a dollar), the report said.
Saudi religious teaching had particular force because it came from the birthplace of the Prophet Muhammad, the land of Islam’s two holiest places, Mecca and Medina. When Saudi imams arrived in Muslim countries in Asia or Africa, or in Muslim communities in Europe or the Americas, wearing traditional Arabian robes, speaking the language of the Quran — and carrying a generous checkbook — they had automatic credibility.
As the 20th century progressed and people of different nationalities and faiths mixed routinely, the puritanical, exclusionary nature of Wahhab’s teachings would become more and more dysfunctional. But the Saudi government would find it extraordinarily difficult to shed or soften its ideology, especially after the landmark year of 1979.
In Tehran that year, the Iranian revolution brought to power a radical Shiite government, symbolically challenging Saudi Arabia, the leader of Sunnism, for leadership of global Islam. The declaration of an Islamic Republic escalated the competition between the two major branches of Islam, spurring the Saudis to redouble their efforts to counter Iran and spread Wahhabism around the world.
Then, in a stunning strike, a band of 500 Saudi extremists seized the Grand Mosque in Mecca for two weeks, publicly calling Saudi rulers puppets of the West and traitors to true Islam. The rebels were defeated, but leading clerics agreed to back the government only after assurances of support for a crackdown on immodest ways in the kingdom and a more aggressive export of Wahhabism abroad.
Finally, at year’s end, the Soviet Union invaded Afghanistan and seized power to prop up a Communist government. It soon faced an insurgent movement of mujahedeen, or holy warriors battling for Islam, which drew fighters from around the world for a decade-long battle to expel the occupiers.
Throughout the 1980s, Saudi Arabia and the United States worked together to finance the mujahedeen in this great Afghan war, which would revive the notion of noble armed jihad for Muslims worldwide. President Ronald Reagan famously welcomed to the Oval Office a delegation of bearded “Afghan freedom fighters” whose social and theological views were hardly distinguishable from those later embraced by the Taliban.
Saudi Arabia and the United States worked together to support the mujahedeen, the Afghan fighters whose representatives met President Ronald Reagan in the Oval Office in 1983, in their fight against the Soviet occupation.
In fact, the United States spent $50 million from 1986 to 1992 on what was called a “jihad literacy” project — printing books for Afghan children and adults to encourage violence against non-Muslim “infidels” like Soviet troops. A first-grade language textbook for Pashto speakers, for example, according to a study by Dana Burde, an associate professor at New York University, used “Mujahid,” or fighter of jihad, as the illustration: “My brother is a Mujahid. Afghan Muslims are Mujahedeen. I do jihad together with them. Doing jihad against infidels is our duty.”
Mr. Jordan, a Texas lawyer, said that after the Qaeda attacks, he had stepped up pressure on the Saudi government over its spread of extremism. “I told them: ‘What you teach in your schools and preach in your mosques now is not an internal matter. It affects our national security,’” he said.
After years of encouraging and financing a harsh Islam in support of the anti-Soviet jihad, the United States had reversed course — gradually during the 1990s and then dramatically after the Sept. 11 attacks. But in pressuring Saudi Arabia, American officials would tread lightly, acutely aware of American dependence on Saudi oil and intelligence cooperation. Saudi reform would move at an excruciatingly slow pace.
Document: State Dept. Study on Saudi Textbooks
Seventh graders were being taught that “fighting the infidels to elevate the words of Allah” was among the deeds Allah loved the most, the report found, among dozens of passages it found troubling. Tenth graders learned that Muslims who abandoned Islam should be jailed for three days and, if they did not change their minds, “killed for walking away from their true religion.” Fourth graders read that non-Muslims had been “shown the truth but abandoned it, like the Jews,” or had replaced truth with “ignorance and delusion, like the Christians.”
The textbooks, or other Saudi teaching materials with similar content, had been distributed in scores of countries, the study found. Textbook reform has continued since the 2013 study, and Saudi officials say they are trying to replace older books distributed overseas.
Excerpts from Saudi textbooks with critical comments from a 2013 study, commissioned by the State Department, that was never released for fear of angering the Saudis. The New York Times obtained the study under the Freedom of Information Act.
This ideological steamroller has landed in diverse places where Muslims of different sects had spent centuries learning to accommodate one another. Sayyed Shah, a Pakistani journalist working on a doctorate in the United States, described the devastating effect on his town, not far from the Afghan border, of the arrival some years ago of a young Pakistani preacher trained in a Saudi-funded seminary.
Village residents had long held a mélange of Muslim beliefs, he said. “We were Sunni, but our culture, our traditions were a mixture of Shia and Barelvi and Deobandi,” Mr. Shah said, referring to Muslim sects. His family would visit the large Barelvi shrine, and watch their Shiite neighbors as they lashed themselves in a public religious ritual. “We wouldn’t do that ourselves, but we’d hand out sweets and water,” he said.
The new preacher, he said, denounced the Barelvi and Shiite beliefs as false and heretical, dividing the community and setting off years of bitter argument. By 2010, Mr. Shah said, “everything had changed.” Women who had used shawls to cover their hair and face began wearing full burqas. Militants began attacking kiosks where merchants sold secular music CDs. Twice, terrorists used explosives to try to destroy the village’s locally famous shrine.
“One day you find oil,
“It’s so difficult these days,” he said. “Initially we were on a single path. We just had economic problems, but we were culturally sound.”
He added, “But now it’s very difficult, because some people want Saudi culture to be our culture, and others are opposing that.”
“The idea that without the Saudis Pakistan would be Switzerland is ridiculous,” she said.
That is the disputed question, of course: how the world would be different without decades of Saudi-funded shaping of Islam. Though there is a widespread belief that Saudi influence has contributed to the growth of terrorism, it is rare to find a direct case of cause and effect. For example, in Brussels, the Grand Mosque was built with Saudi money and staffed with Saudi imams. In 2012, according to Saudi diplomatic cables released by WikiLeaks, one Saudi preacher was removed after Belgian complaints that he was a “true Salafi” who did not accept other schools of Islam. And Brussels’ immigrant neighborhoods, notably Molenbeek, have long been the home of storefront mosques teaching hard-line Salafi views.
After the terrorist attacks in Paris in November and in Brussels in March were tied to an Islamic State cell in Belgium, the Saudi history was the subject of several news media reports. Yet it was difficult to find any direct link between the bombers and the Saudi legacy in the Belgian capital.
Several suspects had petty criminal backgrounds; their knowledge of Islam was described by friends as superficial; they did not appear to be regulars at any mosque. Though the Islamic State claimed responsibility for the blasts, resentment of the treatment of North African immigrant families in Belgium and exposure to Islamic State propaganda, in person or via the internet and social media, appeared to be the major factors motivating the attacks.
If there was a Saudi connection, it was highly indirect, perhaps playing out over a generation or longer. Hind Fraihi, a Moroccan-Belgian journalist who went underground in the Brussels immigrant neighborhood of Molenbeek in 2005 and wrote a book about it, met Saudi-trained imams and found lots of extremist literature written in Saudi Arabia that encouraged “polarization, the sentiment of us against them, the glorification of jihad.”
The recent attackers, Ms. Fraihi said, were motivated by “lots of factors — economic frustration, racism, a generation that feels it has no future.” But Saudi teaching, she said, “is part of the cocktail.”
Without the Saudi presence over the decades, might a more progressive and accommodating Islam, reflecting immigrants’ Moroccan roots, have taken hold in Brussels? Would young Muslims raised in Belgium have been less susceptible to the stark, violent call of the Islamic State? Conceivably, but the case is impossible to prove.
Or consider an utterly different cultural milieu — the world’s most populous Muslim country, Indonesia. The Saudis have sent money for mosque-building, books and teachers for decades, said Sidney Jones, the director of the Institute for Policy Analysis of Conflict in Jakarta.
“Over time,” said Ms. Jones, who has visited or lived in Indonesia since the 1970s, the Saudi influence “has contributed to a more conservative, more intolerant atmosphere.” (President Obama, who lived in Indonesia as a boy, has remarked on the same phenomenon.) She said she believed money from private Saudi donors and foundations was behind campaigns in Indonesia against Shiite and Ahmadi Islam, considered heretical by Wahhabi teaching. Some well-known Indonesian religious vigilantes are Saudi-educated, she said.
But when Ms. Jones studied the approximately 1,000 people arrested in Indonesia on terrorism charges since 2002, she found only a few — “literally four or five” — with ties to Wahhabi or Salafi institutions. When it comes to violence, she concluded, the Saudi connection is “mostly a red herring.”
In fact, she said, there is a gulf between Indonesian jihadists and Indonesian Salafis who look to Saudi or Yemeni scholars for guidance. The jihadists accuse the Salafis of failing to act on their convictions; the Salafis scorn the jihadists as extremists.
Whatever the global effects of decades of Saudi proselytizing, it is under greater scrutiny than ever, from outside and inside the kingdom. Saudi leaders’ ideological reform efforts, encompassing textbooks and preaching, amount to a tacit recognition that its religious exports have sometimes backfired. And the kingdom has stepped up an aggressive public relations campaign in the West, hiring American publicists to counter critical news media reports and fashion a reformist image for Saudi leaders.
But neither the publicists nor their clients can renounce the strain of Islam on which the Saudi state was built, and old habits sometimes prove difficult to suppress. A prominent cleric, Saad bin Nasser al-Shethri, had been stripped of a leadership position by the previous king, Abdullah, for condemning coeducation. King Salman restored Mr. Shethri to the job last year, not long after the cleric had joined the chorus of official voices criticizing the Islamic State. But Mr. Shethri’s reasoning for denouncing the Islamic State suggested the difficulty of change. The group was, he said, “more infidel than Jews and Christians.”
Photo: The Seoul Central Mosque in South Korea, one of hundreds of mosques around the world built using Saudi donations. Credit Choi Won-Suk/Agence France-Presse — Getty Images
Photo: The King Fahad Mosque in Los Angeles. Credit Patrick T. Fallon for The New York Times
Photo: The United States spent millions printing textbooks for Afghan children and adults that encouraged violence against non-Muslim “infidels” like Soviet troops, as in this excerpt from a book for Pashto-speaking first graders. Credit From Dana Burde, Schools for Conflict or for Peace in Afghanistan
Photo: The Iranian revolution in early 1979 brought to power a radical Shiite government, symbolically challenging Saudi Arabia, the leader of Sunnism, for leadership of global Islam. Credit Agence France-Presse — Getty Images
Photo: A wounded man at the airport in Brussels after an attack by jihadists in March. There appears to be no direct link between the bombers and the Saudi legacy in the Belgian capital. Credit Ketevan Kardava/Associated Press
Photo: During his reign from 1964 to 1975, King Faisal of Saudi Arabia, pictured here in May 1968, embraced the duty of spreading Islam around the world. Credit Raymond Depardon/Magnum Photos
Photo: Members of the Saudi security services inspecting the site of a car bomb attack in May 2015 targeting Shiite Saudis attending Friday Prayer at a mosque in Dammam, Saudi Arabia. Credit European Pressphoto Agency
Photo: Saudi oil fields developed by Aramco, the Arabian-American Oil Company, as seen in this 1951 photograph, provided generous funding for the export of the Saudi version of Islam. Credit Associated Press
Secrets of the Kingdom
A Saudi Morals Enforcer Called for a More Liberal Islam. Then the Death Threats Began.JUL. 11, 2016
A Saudi Imam, 2 Hijackers and Lingering 9/11 Mystery JUNE 18, 2016
How Kosovo Was Turned Into Fertile Ground for ISIS MAY 22, 2016
ISIS Turns Saudis Against the Kingdom, and Families Against Their Own APRIL 1, 2016
Quiet Support for Saudis Entangles U.S. in Yemen MARCH 14, 2016
U.S. Relies Heavily on Saudi Money to Support Syrian Rebels JAN. 24, 2016
Follow Scott Shane on Twitter @ScottShaneNYT.
Hala Droubi contributed reporting from Dubai, United Arab Emirates.
A version of this article appears in print on August 26, 2016, on page A1 of the New York edition with the headline: ‘Both Arsonists and Firefighters’. Order Reprints| Today’s Paper|Subscribe
Cross-Border Fire From Yemen Kills 7 in Saudi Arabia AUG. 17, 2016
Saudi Prince Shares Plan to Cut Oil Dependency and Energize the Economy APRIL 25, 2016
by Phyllis Chesler
Many American celebrities (clockwise, from upper left: Lady Gaga, Madonna, Khloe Kardashian, and Rihanna) simulate the oppression of Muslim women as a fashion statement.
The stewardesses of Air France are outraged and have just refused to don headscarves when they fly into Tehran, as the mullahs have demanded.
Viva La France!
The French stewardesses have more dignity, more sobriety, and more self-respect than many American and European women do, beginning with trendsetting celebrities, female diplomats and first ladies, who have all donned headscarves (hijab), face masks (niqab), or full burqas when visiting Muslim countries, or as carefree fashion statements.
For example, Madonna, three Kardashian sisters, Rihanna, Selena Gomez, Katy Perry, and Nicole Richie have all recently posted photos of themselves in Islamic “drag,” either on visits to Dubai, Abu Dhabi or Morocco or just because it suited their fancy. They’re posed wearing filmy, long scarves (Katy Perry), heavy black hijab (Kylie Kardashian, Rihanna), niqab or face masks (Madonna), heavy hijab plus abayas (Gomez) and almost full burqas (Kim and Khloe Kardashian).
Such female celebrities may influence Western girls more than female Western political leaders can. They don’t understand that they are “slumming;” they can remove their exotic Islamic garb and pose naked whenever they choose to do so. This isn’t possible for Muslim girls and women who are forced to wear the Islamic veil (headscarf, face mask, or full head, face, and body covering) and who risk death when they resist.
A female U.S. Navy sailor was forced to where the hijab while detained in Iran with her shipmates in January.
Being forced to adopt a colonizing custom that subordinates women; being forced to “pretend” that one is a Muslim when that isn’t the case; and being made to feel shameful, shameless, if one is naked-faced are acts of psychological warfare.
Remember the sole female Navy sailor who was forced to don hijab on board while Iran held American sailors in captivity? It was an outrage, and reminiscent of how Barbary pirates once treated their captured Christian female slaves.
Why, then, are female non-Muslim Western leaders sometimes willing to comply?
Daniel Pipes has been keeping a careful list of such compliant Westerners. For example, in 1996, Britain’s Princess Diana donned a headscarf when she visited Pakistan; in 1997, First Lady Hillary and Chelsea Clinton both donned hijab on a visit with Yasser Arafat; in 2005, Secretary of State Condoleezza Rice wore one on a state visit to Tajikistan; in 2007, journalist Diana Sawyer did as well when she interviewed Iranian tyrant Mahmoud Ahmadinejad; also in 2007, Speaker of the House Nancy Pelosi wore a headscarf on a visit to Damascus, Syria; and in 2007, First Lady Laura Bush wore hijab on a state visit in Saudi Arabia. In 2012, a high-ranking UN official on climate change, Christiana Figueres, donned hijab on a visit to Qatar. In 2015, Australian Foreign Minister Julie Bishop wore hijab on a state visit to Iran; and Secretary of State Hillary Clinton wore hijab on a state visit to Pakistan.
Some of these same American and European Christian leaders have chosen not to wear a hijab at other times. There seems to be no rhyme or reason to their decisions. In 2008, Rice and Bush did not wear the headscarf in Saudi Arabia; in 2010, German Chancellor Angela Merkel made a bare-headed visit to Saudi Arabia; in 2012, Clinton wore no hijab when she visited Saudi Arabia. When Obama attended the late Saudi King’s funeral, his wife wore no hijab.
If you’re representing America, it’s fine to find ways to respect the customs of the country you are visiting. But please note: American male diplomats don’t wear traditional Saudi male attire — the bisht or thobe, the keffiya and the ayal.
The Quran doesn’t command that women wear body bags or face masks.
Modesty is a legitimate concern. So it’s important to understand that the Quran doesn’t command that women wear body bags or face masks. Like men, women are commanded to dress “modestly” and to “cover their breasts.” While Muslim countries do have a long history of face- and body-veiling women, they also have a hundred-year history of naked-faced Muslim women who fought for their rights or whose kings granted them the right to feel the sun on their faces, make eye contact with their students and teachers, perform surgery, sit in parliaments, etc.
When is the last time you have seen large numbers of Muslim women in the 21st century (wives of Muslim leaders, female Muslim leaders, immigrants, citizens) in the West going bare-headed and naked-faced? They certainly exist and, if they’re lucky, their families are also westernized.
But some very brave westernized Muslim girls and women have also paid a high price for their decision to dress Western-style. They’ve been threatened with death, battered, imprisoned at home, rushed into forced marriages, escorted to and from school — and have been the victims of honor killings.
As long as women are forced to wear face masks and burqas, or even to wear the heavy hijab, it renders naked-faced women vulnerable, both in Muslim lands and in the West. Remember the large number of Western women who were assaulted, groped and raped by male Muslim mobs earlier this year all over Europe?
by Jonathan Spyer
On a recent reporting trip to Iraq and northern Syria, two things were made apparent to me — one of them relatively encouraging, the other far less so. The encouraging news is that ISIS is currently in a state of retreat. Not headlong rout, but contraction.
The bad news? Our single-minded focus on ISIS as if it were the main or sole source of regional dysfunction is the result of faulty analysis, which in turn is producing flawed policy.
Regarding the first issue, 2015 was not a particularly good year for ISIS. In the course of it, the jihadis lost Kobani and then a large area to its east, bringing the Syrian Kurdish fighters of the YPG and their allies to within 30 km of the Caliphate’s “capital” in Raqqa city.
In late December, the jihadis lost the last bridge over the Euphrates that they controlled, at the Tishreen Dam. This matters because it isolates Raqqa, making it difficult for the Islamic State to rush reinforcements from Aleppo province to the city in the event of an attack. Similarly, the Kurdish YPG advanced south of the town of al-Hawl to Raqqa’s east.
In Iraq, the Iraqi Shia militias and government forces have now recaptured Ramadi city (lost earlier in 2015) following the expulsion of ISIS from Tikrit and Baiji. The Kurdish Pesh Merga, meanwhile, have revenged the humiliation they suffered at the hands of ISIS in the summer of 2014. The Kurds have now driven the jihadis back across the plain between Erbil and Mosul, bringing them to the banks of the Tigris river. They have also liberated the town of Sinjar.
The city of Mosul nestles on the western side of the river. It remains ISIS’s most substantial conquest. Its recapture does not appear immediately imminent, yet the general trend has been clear. The main slogan of ISIS is “Baqiya wa’tatamaddad,” “Remaining and Expanding.” At the present time, however, the Islamic State may be said to be remaining, but retreating.
This situation is reflected in the confidence of the fighters facing ISIS along the long front line. In interviews as I traversed the lines, I heard the same details again and again regarding changing ISIS tactics, all clearly designed to preserve manpower.
This stalling of the Islamic State is the background to its turn towards international terror, which was also a notable element of the latter half of 2015. The downing of the Russian airliner in October, the events in Paris in November, and the series of suicide bombings in Turkey since July attest to a need that the Islamic State has for achievement and for action. They need to keep the flow of recruits coming and to maintain the image of victory essential to it.
Regarding the second issue: seen from close up, the Islamic State is very obviously only a part, and not necessarily the main part, of a much larger problem. When talking both with those fighting with ISIS and with those who sympathize with it in the region, this observation stands out as a stark difference in perception between the Middle Eastern view of ISIS and the view of it presented in Western media. The latter tends to present ISIS as a strange and unique development, a dreadfully evil organization of unclear origins, which is the natural enemy of all mainstream forces in the Middle East.
ISIS has the same ideological roots and similar practices as other Salafi jihadi groups in Syria.
From closer up, the situation looks rather different.
ISIS has the same ideological roots and similar practices as other Salafi jihadi organizations active in the Syrian arena. ISIS treats non-Muslims brutally in the areas it controls, and adheres to a rigid and fanatical ideology based on a literalist interpretation and application of religious texts. But this description also applies to Jabhat al-Nusra, the al-Qaeda franchise in Syria.
Nusra opposes ISIS, and is part of a rebel alliance supported by Saudi Arabia, Qatar, and Turkey. In March 2015, when Nusra captured Idleb City in northern Syria, the city’s 150 Christian families were forced to flee to Turkey. Nusra has also forcibly converted a small Druze community in Idleb. The alliance Nusra was a part of also included Muslim Brotherhood-oriented groups, such as the Faylaq al-Sham militia, which apparently had no problem operating alongside the jihadis.
ISIS is not a unique organization; rather, it exists at one of the most extreme points along a continuum of movements committed to Sunni political Islam.
Meanwhile, the inchoate mass of Sunni Islamist groups — of which ISIS constitutes a single component — is engaged in a region-wide struggle with a much more centralized bloc of states and movements organized around the Islamic Republic of Iran, which is committed to a Shia version of political Islam.
The Middle East — in Yemen, Iraq, Syria, and to a lesser extent Lebanon, all along the sectarian faultline of the region — is witnessing a clash between rival models of political Islam, of which ISIS is but a single manifestation.
The local players find sponsorship and support from powerful regional states, themselves committed to various different versions of political Islam: Iran for the Shias; Saudi Arabia, Turkey, and Muslim Brotherhood-supporting Qatar for the Sunnis.
The long awakening of political Islam as the dominant form of popular politics in the Middle East started decades ago. But the eclipse of the political order in the region, and of the nationalist dictatorships in Iraq, Syria, Egypt (temporarily), Tunisia, and Yemen in recent years, has brought it to a new level of intensity.
States, indifferent to any norms and rules, using terror and subversion to advance their interests, jihadi armed groups, and the refugee crises and disorder that result from all this are the practical manifestations of it.
This, and not the fate of a single, fairly ramshackle jihadi entity in the badlands of eastern Syria and western Iraq, is the matter at hand in the Middle East.
Jonathan Spyer is director of the Rubin Center for Research in International Affairs and a fellow at the Middle East Forum.
LET THERE BE WATER: The Middle East, Africa, China – a remark by German Emperor Wilhelm II that is still directing Israeli Water-Diplomacy. A potential aid to the SDGs – ask the PM of Uganda Mr. Ruhakana Rugunda.. UPDATED
From: Seth M. Siegel
Earlier this week, my book Let There Be Water: Israel’s Solution for a Water-Starved World was released. Thanks to significant pre-sales and a smart sales executive at my publisher, Barnes & Noble agreed to put the book on the New Non-Fiction table found at the entrance to all of the bookseller’s stores. Walking in and seeing the stack of books was a remarkable experience, a milestone. (See photo.)
PRAISE FOR LET THERE BE WATER: Former NYC Mayor Michael Bloomberg, Environmentalist Robert F. Kennedy Jr., Prime Minister of Uganda Ruhakana Rugunda, Edito-in-Chieg Arianna Huffington, co-author of Start-UP Nation Dan Senior and former US Diplomat.
THE SEPTEMBER 9th POSTING:
by: Seth M. Siegel, Sept. 9 2015
Seth M. Siegel is an entrepreneur, writer, and lawyer in New York.
Utopian novels set the bar high, and Altneuland is nothing if not a utopian novel. Yet even before statehood, Zionists made remarkable strides in putting the land’s limited water resources to good use. They drained swamps, drilled wells, and developed irrigation systems. By the 1960s, Israel had developed a nationwide system of underground pipes to transport water from the relatively water-rich north to the Negev desert in the south. Israeli engineers also developed the system known as drip irrigation, which simultaneously conserves water and increases crop yields. Later, Israel would pioneer desalination technology. Combining scientific advances with efficient management, the Jewish state is now in no danger of running out of water. In fact, it provides large amounts from its own supplies to the West Bank, Gaza, and Jordan, while each year exporting billions of dollars’ worth of peppers, tomatoes, melons, and other water-intensive produce.
In its early years, the Mashav initiative was warmly embraced by African states as well as countries in Asia and South America. When she became Israel’s prime minister in 1969, Meir saw to it that the African program continued to get the support it needed. But then came the 1973 Yom Kippur war, in the aftermath of which, at the urging of the Arab League and the Organization of Islamic Cooperation, every sub-Saharan nation broke diplomatic relations with Israel and expelled the Mashav specialists. Traumatic as it was for Meir—she “had been messianic about her African program,” writes Yehuda Avner in The Prime Ministers—it was a much greater misfortune for the many Africans who had benefited from the now abruptly terminated programs.
In the 1980s, some African countries expressed interest in renewing ties. Ethiopia restored relations in 1989, and the rest of sub-Saharan Africa followed suit in 1993 with the signing of the first Oslo agreement. Today, Israel provides training in water management, irrigation, and other areas for specialists from more than 100 countries, 29 of them in Africa.
Her answer was Innovation: Africa (in shorthand, i:A), an organization that installs not only water pumps but similarly solar-powered electricity for light bulbs and vaccine refrigerators in medical clinics. It now runs water projects in seven African countries, and Yaari has plans for expansion. “It turns out,” she explains, that
there is a lot of underground water in Africa. You just have to know where to look for it. The bigger problem facing African water-assistance programs is that as soon as the aid professionals leave the villages, the systems begin to break down and the people are no better off than before.
To overcome this, Innovation: Africa has created a system that seems impervious to breakdown, vandalism, or theft—and that can be run remotely from Israel. The concept is deceptively simple. Once a source of potable underground water is located, a rented diesel-powered drill is brought in to reach it, a water pump is inserted into the shaft, properly sized solar panels are installed and connected, and water is drawn out and deposited into an adjacent water tower, from where gravity propels it to destinations all around the village. In addition, the waterlines are connected to a drip-irrigation system installed alongside the solar panels, enabling the villagers to plant seeds and harvest the produce.
Thousands of miles away, in Tel Aviv, i:A’s technology chief Meir Yaacoby has created a device to monitor and manage each African water system from the office. By means of whatever wireless service is available locally (Yaari: “They may not have shoes, but the adults have cell phones”), frequent messages keep Yaacoby updated with key information on, among other things, the quantity of water in the tower and any problems with the equipment. He also receives a constant Internet feed on local weather conditions. If it the outlook is for hotter weather than usual, or if a cloudy spell threatens to block solar rays, he can pump more water into the tower as a precaution; if rain is in the offing, he can stop and restart drip irrigation as needed by a particular crop at any given stage in its growing cycle. If the system itself develops a mechanical problem, he is apprised within minutes and can send detailed information for repairing it to a local engineer. Every part of the system can also be automated, making it infinitely scalable.
These drip-irrigation systems are having another, unexpected effect. Yaari cites a village in Uganda as a representative case study. Beyond providing more food for the village and relief from hunger, the system has enabled the villagers to sell their surplus at the market. “With the extra money, they’ve bought chickens and developed a poultry farm,” she reports. In addition, “Once you begin providing water, the children aren’t filling jerry cans with muddy water and they can wash. They also stay healthy; a large number of the children had been getting sick from drinking unclean water.” And there are still other benefits: “The children, especially the girls, had been walking two to three hours a day fetching water,” she says. “They would come back exhausted and filthy. Now, with water being pumped, they can go to school.”
Despite the country’s enormous natural resources, the PRC has long been plagued with water problems. Many farming regions are inefficient and wasteful when it comes to water usage; infrastructure is overburdened and superannuated, losing enormous amounts in leaks; sewage treatment is often inadequate; and lax enforcement of environmental laws has led to the severe deterioration of many sources of freshwater.
“I don’t want to get ahead of ourselves,” said one senior Israeli official, “but if we perform well here, we will have the opportunity to help rebuild the water systems of cities all over China.” Whatever one’s view of Communist China’s domestic behavior or global ambitions, the potential economic benefits to Israel of such an enterprise are undeniable—to say nothing of the independent moral value of significantly improving the living conditions of millions of ordinary Chinese citizens.
This essay is adapted from Let There Be Water: Israel’s Solution for a Water-Starved World by Seth M. Siegel, to be published next week by Thomas Dunne Books/St. Martin’s Press. Copyright © 2015 by the author.
from: Dimitriou, Ioanna – dimitri1 at aston.ac.uk
July 12, 2015
Our study, entitled “Carbon dioxide utilisation for production of transport fuels: process and economic analysis” has been recently published by the prestigious Energy and Environmental Science journal. The study aims to support policy makers and businesses in their decision-making by establishing whether the production of liquid transport fuels from CO2 using current technology is economically feasible and identifying the modifications required to improve the economic competitiveness of Carbon Dioxide Utilisation (CDU).
The article is open-access and available through the following link: pubs.rsc.org/en/content/articlela…
Utilising CO2 as a feedstock for chemicals and fuels could help mitigate climate change and reduce dependence on fossil fuels. For this reason, there is an increasing world-wide interest in carbon capture and utilisation (CCU). As part of a broader project to identify key technical advances required for sustainable CCU, this work considers different process designs, each at a high level of technology readiness and suitable for large-scale conversion of CO2 into liquid hydrocarbon fuels, using biogas from sewage sludge as a source of CO2. The main objective of the paper is to estimate fuel production yields and costs of different CCU process configurations in order to establish whether the production of hydrocarbon fuels from commercially proven technologies is economically viable. Four process concepts are examined, developed and modelled using the process simulation software Aspen Plus? to determine raw materials, energy and utility requirements. Three design cases are based on typical biogas applications: (1) biogas upgrading using a monoethanolamine (MEA) unit to remove CO2, (2) combustion of raw biogas in a combined heat and power (CHP) plant and (3) combustion of upgraded biogas in a CHP plant which represents a combination of the first two options. The fourth case examines a post-combustion CO2 capture and utilisation system where the CO2 removal unit is placed right after the CHP plant to remove the excess air with the aim of improving the energy efficiency of the plant. All four concepts include conversion of CO2 to CO via a reverse water-gas-shift reaction process and subsequent conversion to diesel and gasoline via Fischer–Tropsch synthesis. The studied CCU options are compared in terms of liquid fuel yields, energy requirements, energy efficiencies, capital investment and production costs. The overall plant energy efficiency and production costs range from 12–17% and £15.8–29.6 per litre of liquid fuels, respectively. A sensitivity analysis is also carried out to examine the effect of different economic and technical parameters on the production costs of liquid fuels. The results indicate that the production of liquid hydrocarbon fuels using the existing CCU technology is not economically feasible mainly because of the low CO2 separation and conversion efficiencies as well as the high energy requirements. Therefore, future research in this area should aim at developing novel CCU technologies which should primarily focus on optimising the CO2 conversion rate and minimising the energy consumption of the plant.
Dr ??anna Dimitriou
Research Associate at Sustainable Energy Systems Engineering
University of Sheffield
Department of Chemical and Biological Engineering
Room C67a, Sir Robert Hadfield Building, Sheffield, S1 3JD
Tel: +44 (0) 114 222 7594
from The Century Foundation, New York City events at tcf.org
Egypt’s Next Phase: Sustainable Instability
Senior fellow at The Century Foundation Michael Wahid Hanna describes Egypt’s Next Phase: Sustainable Instability in a new issue brief out today:
“Two years after Egypt’s July 2013 coup that ousted President Mohamed Morsi, the country is entering a new and unsettled phase in its ill-fated post–Hosni Mubarak political transition. The air of instability in the run-up to this anniversary was punctuated by the country’s first major political assassination in decades, with the June 29 killing of Prosecutor General Hisham Barakat in a sophisticated bomb attack on his convoy. That attack was quickly followed by a major coordinated militant assault on Egyptian army positions in northern Sinai Peninsula on July 1, which resulted in scores of dead and injured, and further highlighted the growing threats facing the country.
However, while Egypt as a country will continue to suffer various kinds of instability, the regime of President Abdel Fattah el-Sisi remains firmly ensconced for the foreseeable future.”
For the full article please go to: www.tcf.org/blog/detail/egypts-ne…
Conclusion of the article: Despite unprecedented economic and security challenges and the first signs of serious public dissatisfaction with the Sisi regime, there is no evidence that these complaints will ripen into a challenge to the sustainability of Sisi’s rule. Paradoxically, this sustainability will endure despite the inevitable instability that will be a persistent feature of Egyptian life in the near-term future. Instability is unlikely to translate into serious regime vulnerability so long as the state remains outwardly unified and coherent, which itself is highly likely in an environment when the state and its institutions perceive a collectivized sense of fate. With an irreparably fragmented state of political opposition coming together with other key factors to produce an environment of sustainability, Egypt and the outside world will have to contend with the durability of the Sisi regime and the unlikelihood of a political course correction amidst a deteriorating security situation.
Sub-Sahara Africa comes to Vienna – the Amadinda of Buganda and the Nelson Mandela Hospital Foundation with two terrific opera singers – Pretty Yende and Johan Botha – and the square in front of the South Africa Embassy was renamed Nelson Mandela Square.
kulturen in bewegung <email@example.com>
Außergewöhnliche Klänge – musikalische Dialoge
Einführung: Gerhard Kubik (Universität Wien, Musikwissenschaft)
„Viele haben bereits über die Amadinda geschrieben, sie dokumentiert und erforscht – für mich persönlich ist es wichtiger, diese Kunstform erlebbar zu machen“, meint Lawrence Okello, musikalischer Leiter von Amadinda Uganda.
Erstmals ist hier auch die Akadinda zu hören, ein drei Meter langes Xylophon, das von sechs Personen gleichzeitig gespielt wird.
Das Ensemble AMADINDA UGANDA versteht sich als Übermittler von Kompositionen aus der Zeit des vorkolonialen Königreichs Buganda, die trotz Verbot unter der Herrschaft von Idi Amin im Untergrund überlebt haben und bis heute in Uganda zu hören sind. Hauptinstrument ist die Akadinda, ein Xylophon mit zwölf Klangplatten. Jeweils drei Musiker mit zwei Schlägeln spielen gleichzeitig auf einem Instrument.
Durch die Verzahnung der Schlagmuster entstehen Klänge, die Hörer der nördlichen Hemisphäre in Staunen versetzen. Das Ensemble Amadinda Uganda tritt in dieser Formation erstmals in Europa auf. Klassische Hofmusik der Baganda wird in den Konzerten ebenso zu hören sein, wie zeitgenössische Kompositionen.
TRIBUTE TO NELSON MANDELA CONCERT
Mo 20. April 2015, 20.00 Uhr Wiener Konzerthaus, Grosser Saal
Pretty Yende Sopran
Werke von Verdi, Donizetti, Bellini, Puccini, Lehar, J. Strauß
Dieses Konzert feiert Südafrikas zwanzigjähriges Jubiläum von Freiheit und Demokratie und somit den Beginn des dritten Jahrzehnts. Es ist Südafrikas erstem demokratisch gewählten Präsidenten und weltweiter Ikone, Nelson Mandela, gewidmet. Der Erlös dieses Konzertabends wird für die Errichtung des Nelson Mandela Kinderkrankenhaus in Johannesburg verwendet.
Es war Nelson Mandelas letzter Wunsch, ein Kinderkrankenhaus in Johannesburg zu errichten, die zweite medizinische Einrichtung dieser Art in Südafrika und die fünfte auf dem gesamten afrikanischen Kontinent.
Ein Benefizkonzert zugunsten des Nelson Mandela Children’s Hospital Trust veranstaltet von der Südafrikanischen Botschaft, Wien
On the other hand, the musical group from Uganda performed in the the pre-colonial tradition of the now non-existing old Kingdom of Buganda where the King himself was a musician and composer. In the days of Idi Amin that tradition had to go underground hunted by that literally crazy black dictator who held back the development of independent Uganda. Now, the art of the Kingdom of Buganda is being studied at the school of ethnic musicology of the University of Vienna and the tour of the Amadinda was the occasion of joint performance of the percussionists from Uganda with fully developed local artists and students of the art of percussion from all over the world – including China – that work now in Vienna.
Significant as well was the naming last week of the square in front of the South African Embassy – Nelson Mandela Square.
from the International Press Institute (Vienna, Austria, based) – Saturday, 21 February 2015.
A screenshot of the Al Monitor website featuring a video marking the news organisation’s first anniversary. Established on Feb. 13, 2012, the site provides reporting and analysis by prominent journalists and experts from the Middle East and draws from more than two dozen media partners.
VIENNA, Feb 26, 2014 – Opens external link in new window Al-Monitor, an edgy news and commentary site launched in the aftermath of the Arab Spring that brands itself as “the pulse of the Middle East”, is the recipient of this year’s International Press Institute (IPI) Opens external link in new windowFree Media Pioneer Award, IPI announced today.
“Al-Monitor’s unrivalled reporting and analysis exemplify the invaluable role that innovative and vigorously independent media can play in times of change and upheaval,” IPI Executive Director Alison Bethel McKenzie said. “Al-Monitor’s editors and contributors produce a must-read daily overview of a complex region in a coherent, introspective and independent way. Its team includes some of the best minds and analysts from around the world who cut through the daily chaff and give readers an insightful summary of what is happening.”
Al-Monitor is scheduled to receive the award at the Opens external link in new windowIPI World Congress, which takes place April 12 to 15 in Cape Town, South Africa. Also in Cape Town, IPI will present its World Press Freedom Hero award to Iranian journalist Opens external link in new windowMashallah Shamsolvaezin, the former editor of the banned Iranian newspapers Kayhan, Jame’eh, Neshat, and Asr-e Azadegan. He was jailed numerous times for his criticism of government policies.
With civil war engulfing Syria, turmoil in Egypt and political upheaval across the Middle East, Al-Monitor stands out as a one-stop source for diverse news and viewpoints. Recent features include a report on female journalists in the front lines of regional conflicts and an article highlighting the arrest of an Egyptian filmmaker, who – like numerous journalists in Egypt – was detained for spreading “false news”.
The 2014 Free Media Pioneer award marks a departure from past winners by honouring a regional news organisation.
“We believe this is where Al-Monitor stands out, providing an important bridge of information to a region where many of the individual nations face major press freedom challenges,” Bethel McKenzie said. “Its ability to draw on many voices from the region is unmatched in the Middle East.”
For the past three years, the award has been sponsored by the Argentinean media company Infobae Group.
Divers stumble across Israel’s biggest ever discovery of gold coins
By Jethro Mullen, CNN February 18, 2015
Nearly 2,000 gold coins were discovered in the ancient harbor of Caesarea, Israel.
Nearly 2,000 gold coins had sat at the bottom of the sea for around 1,000 years
(CNN)The divers initially thought the gleaming object they noticed on the seafloor off the Israeli coast was a toy coin from a game.
But they quickly realized they had stumbled across something a whole lot more valuable in the ancient Mediterranean harbor of Caesarea.
Their chance discovery a few weeks ago led to a trove of nearly 2,000 gold coins that had languished at the bottom of the sea for about 1,000 years, the Israel Antiquities Authority said Tuesday.
It’s the biggest hoard of gold coins ever discovered in Israel — and it could lead to further archaeological finds.
“There is probably a shipwreck there of an official treasury boat which was on its way to the central government in Egypt with taxes that had been collected,” said Kobi Sharvit, director of the Marine Archaeology Unit of the antiquities authority.
He offered other theories about the origin of the treasure.
Perhaps the coins were meant to pay the salaries of a military garrison in Caesarea, Sharvit speculated, or came from a merchant ship that sank while traveling from port to port along the Mediterranean coast.
Marine archaeologists are planning to carry out salvage work at the site to find out more.
The coins themselves come in several different denominations and are very well preserved, the antiquities authority said. The oldest of them is a quarter dinar minted in Palermo, Sicily, in the second half of the ninth century.
Most of the pieces, though, are from the Fatimid Caliphate, the Shiite Muslim empire that ruled large parts of North Africa and the Middle East around the turn of the first millennium.
Sharvit said he believed the coins, of various dimensions and weights, had been uncovered by winter storms.
He thanked the people who found the treasure — members of a local diving club — for quickly reporting their discovery rather than trying to keep the coins for themselves.
“These divers are model citizens,” he said. “They discovered the gold and have a heart of gold that loves the country and its history.”
A photo shows 50 Shi’ite Muslim pilgrims from India pray at a shrine located on the grounds of Barzilai Medical Center in the coastal town of Ashkelon February 8, 2015. REUTERS/Amir Cohen
ASHKELON, Israel: About 50 Shi’ite Muslim pilgrims settle down to chant and prostrate themselves in worship near an ancient tomb.
Not an unusual scene in the Middle East, but this shrine is located on the grounds of an Israeli hospital known mainly for treating the casualties of conflict in the nearby Gaza Strip.
The Barzilai Medical Centre in the coastal town of Ashkelon is home to a tomb where, in the view of some Shi’ite Muslims, the head of Hussein ibn Ali, grandson of the Prophet Mohammed, lay interred for centuries following his death in battle.
“We pray, first of all, to respect the head of Hussein because he was martyred,” the worshippers’ leader, Sheikh Moiz Tarmal, told Reuters. “And we believe that if we pray here, God will listen to you.”
The slaying of Hussein in the seventh century Battle of Karbala fuelled the split between Sunni and Shi’ite Muslims that has recently erupted with renewed ferocity in conflicts in Iraq and Syria.
Many Shi’ites believe all of Hussein’s body was buried near where he died at Karbala in present-day Iraq. Others hold that his head was hidden by Sunnis in Ashkelon in the 10th century before later being spirited away to its final resting place in Egypt for safety as Crusaders invaded the Holy Land.
Among the latter are the Dawoodi Bohra, a Shi’ite sect with around a million adherents worldwide. Its members come annually on pilgrimage to the ornate marble enclosure marking the tomb on a grassy hillock within the Barzilai campus.
Moshe Hananel, an Israeli scholar who helps arrange the Barzilai visits, said some of the Shi’ite pilgrims who flock to the hospital come from countries that do not recognise Israel.
“Their entry is approved in advance,” he said, declining to name specific countries due to the political sensitivities.
Militant wings of both Sunni and Shi’ite Islam see a common foe in Israel. Shi’ite Iran backs Hamas, the Sunni Muslim faction that runs the Palestinian Gaza Strip.
“This is one of the absurdities of the Middle East. Here we have a sacred place for the Muslims, for the Shia Muslims, and on the other hand 12 km (7 miles) south of here we have other Muslims that shoot rockets at us,” said the hospital’s deputy director, Dr. Ron Lobel.
During last year’s Gaza war, Israel’s Iron Dome air defence system intercepted two Hamas rockets over Barzilai, he said.
Tarmal saw divine intervention in the hospital being spared.
“We believe it is a holy place,” he said. “Many rockets do come into Ashkelon, but that place has always been safe at the end, so we believe it is spiritual.”
(Writing by Dan Williams; Editing by Gareth Jones – Reuters.)
The Organization of Islamic Cooperation voices empty condemnations of crimes in Syria, Iraq, Lebanon, Pakistan, Egypt/Sinai, Nigeria, Pakistan, but shows actual diplomatic steps only on Israel and find Foreign Ministers’ time to propagate for Palestine. Today this is unacceptable. The West ought not to clean their houses for them.
OIC is the Organization of Islamic Cooperation.
Its February 5, 2015 Weekly Newsletter (Issue #6 for 2015) notes the following:
· OIC Foreign Ministers delegation arrives in Norway to mobilize support for Palestinian cause
· OIC condemns the construction of 450 new settlement units
· OIC Secretary General strongly condemns killing of Jordanian pilot Mo’az Al-Kasasbah
· OIC Condemns Murder of Japanese Journalist
· OIC Secretary General Condemns Attack on Mosque in Pakistan
· OIC and IDB sign an MOU for the Management of Ebola Programme in West Africa
· OIC Secretary General Condemns Terrorist Attack in Sinai Peninsula
That is empty condemnation words of the subhuman tortured minds resulting in killings of a Jordanian, two Japanese, attacks in Pakistan and Sinai-Egypt, does not mention even the ongoing killings in Syria, Iraq, Lebanon, Nigeria, and all what they concentrate on by employing their Diplomats – are the Issues of Palestine and Israel.
Though this website has never backed the Netanyahu line on the Palestinian issue – today – with the subhuman behavior sported in the Muslim World – honestly – the Palestinian issue was now pushed under our desk. Simply OIC and all other organizations – Governmental or Civil Society – Your first steps to regain credibility are to be taken against the beasts that otherwise will think that crime pays. If crime does pay the bystanders are becoming criminals themselves – the evolution of the rhinoceri.
The European Union Studies Center at The City University of New York – Graduate Center – 365 Fifth Avenue, Manhattan, New York City.
This coming Wednesday, February 11 2015, at 6pm, we will co-sponsor a panel discussion featuring contributors to a new volume on EU-African relations:
The EU and Africa: From Eurafrique to Afro-Europe
Rob de Vos
The event will take place at the Graduate Center of the City University of New York, 365 Fifth Avenue, in Room 9207. A flyer is attached. Please RSVP by emailing RBInstitute at gc.cuny.edu
We hope to welcome you to this very interesting event!
Patrizia Nobbe, Ph.D.
UNSG Ban Ki-moon ought to investigate the Palestinian hold on the UN Bureaucracy – i.e. the appointment of the just resigned William Schabas of the UN inquiry on Gaza, and the apppointment in 2012 of Nasser Al Kidwa and Ahmad Fawzi to Kofi Annan’s mission to Syria.
Nasser Al-Kidwa’s full name is Sayed Nasser Arafat al-Qudwa from the Arafat al-Qudwa who according to Wikipedia “are a family of notables from Gaza and of the Ashraf class.” It is said that Yasser Arafat – the Palestinian leader – was his uncle and benefactor.
21 August 2012
“The Secretary-General of the United Nations is pleased, along with Secretary-General Nabil Elaraby of the League of Arab States, to announce the appointment today of Nasser Al-Kidwa as their Deputy Joint Special Representative for Syria.
Mr. Al-Kidwa brings to the position his extensive diplomatic experience and deep knowledge of the region, in addition to his recent involvement in United Nations peacemaking efforts in Syria as Deputy to Joint Special Envoy Kofi Annan.
In his prior career, Mr. Al-Kidwa served in various functions with the Palestinian National Authority, including as Minister for Foreign Affairs from 2005 to 2006, and Permanent Observer of Palestine to the United Nations from 1991 to 2005.”
Ahmad Fawzi was appointed in 1992 as Deputy Spokesman for United Nations Secretary-General Boutros-Ghali. He was the Director of the United Nations Information Centre in London from 1997 to 2003, during which he also served on special assignments as the Spokesman for the Secretary General’s Special Representatives on Afghanistan, Lakhdar Brahimi, and for Iraq, Sergio Vieira de Mello. Mr. Fawzi accompanied Mr. Brahimi as his Spokesman on his missions to Iraq in 2004. Thereafter, he was Director of the News and Media Division in the United Nations Department of Public Information (DPI), a position he held until his retirement in 2010. In that position I clashed with him personally – You see, I was involved in the subjects of sustainability and planet earth since before these subjects became popular – actually I was fighting at the UN – the UN – because UN people planted in the system by home interests, like Ahmad Fawzi that preferred to sweep away from sight any comment brought up by curious journalists that might have had implications regarding sales of oil or notions inconvenient to Palestinians. To me it was clear – it is all about Energy for All – but Energy, as much as possible, that does not harm the Environment. Sustainability is the word behind Sustainable Development, and Sustainability is about future generations and not about our generation.
After retirement Ahmad Fawzi and family moved to Haag, the Netherlands, to work in advocacy with the international legal institutions located in that city. A plant in a new location – also a good place to bring up hthe children as he said. From there he was brought back by UNSG Ban Ki-moon to be spokesman for Kofi Annan’s mission on Syria – as mentioned above. This mainly because his connection to the Arab League. Looking at this situation – former UNSG Kofi Annan being bracketed in between two people with clear agendas basically unacceptable to President Assad – the wags at the UN said at the time that Kofi Annan was set up to fail – so he does not upstage the present UNSG – his successor.
Monday February 2nd, 2015, Ms. Angela Kane, Since 2012 the UN High Representative for Disarmament Affairs – with previous UN experience at DPI, Political Affairs, and Management, and on Peace Making UN missions – came to the Vienna Diplomatic Academy to address the issue of Chemical Weapons: Syria and the Global Disarmament Perspectives.
Towards the end of the Q&A period I decided to ask why one of the first attempts to engage President Assad by asking former UNSG Kofi Annan to mediate, was torpedoed by putting on the mission two Palestinians with other agendas.
The answer was a clear effort to circle the wagons around the present UNSG by saying that the two individuals were perfectly qualified. Oh well – I really did not expect a different public answer. But then, just a day latter, I get the following e-mail from the Geneva based UN WATCH – and here another world of pro-Palestine UN activist-plants. In my mind the issue is just the same – the UN bureaucracy was stocked during the years with people that have an agenda – mainly backed by Saudi Oil money and probably US Oil companies as well. This was just a continuing effort to pull down the UN into business gutters.
Ban Ki-moon must investigate tainted Gaza probe.
GENEVA, Feb. 3, 2015 – The Geneva-based human rights group UN Watch welcomed the resignation of William Schabas from the UN inquiry on Gaza, and called on UN Secretary-General Ban Ki-moon to create an independent inquiry to investigate the extent to which Schabas’ undeclared conflict of interest has now irretrievably tainted the probe, scrutinize the flawed process by which Schabas was selected, and determine whether anyone at the UN rights office in Geneva knew about his paid legal work for the PLO.
“Schabas would have had a say in the influential choice of staffers, who do a lion’s share of the work. He chaired all of the hearings where testimony was delivered and witnesses examined.”
“While absent for the final weeks of drafting, the bottom line is that Schabas masterminded and oversaw this effort for six out of its seven months, and he substantially impacted the entire process,” said Neuer.
“Because Schabas’ prior statements and actions are so prejudicial — prompting top legal scholars and his own colleagues to call for him to step down — his undeclared conflict of interest has now irretrievably tainted the entire probe and its report,” said Neuer.
Schabas: I didn’t know non-disclosure of conflict of interest was wrong, no one asked.
In his resignation letter, Schabas defends his failure to disclose his paid legal work for the PLO by saying, “I was not requested to provide any details on any of my past statements and other activities concerning Palestine and Israel.”
Schabas resignation follows sustained campaign by UN Watch.
Key moments of the campaign:
• On August 11, 2014, the day Schabas was named head of the UN’s Gaza probe, UN Watch sprang into action, demanding he step down on account of his prior prejudicial statements. UN Watch immediately released videos and quotes showing Schabas’ extreme prejudice, which were picked up worldwide.
The following is an article that questions indirectly the concept that what the West called the Arab Spring and supported in terms that viewed those revolutions as moves towards democracy, were in major part nothing more then a way of putting extremist religion into politics. Nasser wanted to lead an Arab World – Sisi seems to be content to lead a more pluralistic Egypt. After the Paris events, ought not the West realistically line up now behind Sisi?
by Raymond Ibrahim
Sisi made history as the first Egyptian president to enter a church during Christmas mass.
Originally published under the title, “Sisi’s Brave New Egypt?”
Egyptian President Abdel Fattah al-Sisi with Coptic Pope Tawadros II on Christmas Day
Egyptian President Abdel Fattah al-Sisi continues to be the antithesis of longstanding mainstream media portrayals of him.
First there was his historic speech where he, leader of the largest Arab nation, and a Muslim, accused Islamic thinking of being the scourge of humanity—in words that no Western leader would dare utter. This remarkable speech—which some say should earn him the Nobel Peace Prize—might have fallen by the wayside had it not been posted on my website and further disseminated by PJ Media’s Roger L. Simon, Michael Ledeen, Roger Kimball, and many others, including Bruce Thornton and Robert Spencer.
Instead, mainstream media headlines on the day of and days after Sisi’s speech included “Egypt President Sisi urged to free al-Jazeera reporter” (BBC, Jan 1), “Egyptian gays living in fear under Sisi regime” (USA Today, Jan. 2), and “George Clooney’s wife Amal risks arrest in Egypt” (Fox News, Jan. 3).
Of course, the mainstream media finally did report on Sisi’s speech—everyone else seemed to know about it—but, again, to portray Sisi in a negative light. Thus, after briefly quoting the Egyptian president’s call for a “religious revolution,” the New York Times immediately adds:
Others, though, insist that the sources of the violence are alienation and resentment, not theology. They argue that the authoritarian rulers of Arab states — who have tried for decades to control Muslim teaching and the application of Islamic law — have set off a violent backlash expressed in religious ideas and language.
In other words, jihadi terror is a product of Sisi, whom the NYT habitually portrays as an oppressive autocrat—especially for his attempts to try to de-radicalize Muslim sermons and teachings.
Next, Sisi went to the St. Mark Coptic Cathedral during Christmas Eve Mass to offer Egypt’s Christian minority his congratulations and well wishing. Here again he made history as the first Egyptian president to enter a church during Christmas mass—a thing vehemently criticized by the nation’s Islamists, including the Salafi party (Islamic law bans well wishing to non-Muslims on their religious celebrations, which is why earlier presidents—Nasser, Sadat, Mubarak, and of course Morsi—never attended Christmas mass).
Accordingly, the greetings Sisi received from the hundreds of Christians present were jubilant. His address was often interrupted by applause, clapping, and cheers of “We love you!” and “hand in hand”—phrases he reciprocated.
Sisi stood side-by-side with Coptic Christian Pope Tawadros II—perhaps in remembrance of the fact that, when General Sisi first overthrew President Morsi and the Muslim Brotherhood, Pope Tawadros stood side-by-side with him—and paid a heavy price: the Brotherhood and its sympathizers unleashed a Kristallnacht of “reprisals” that saw 82 Christian churches in Egypt attacked, many destroyed.
Under Sisi, Egyptian police have vigorously defended Coptic Christian churches and businesses from Islamist attacks.
It is also significant to recall where Sisi came to offer his well-wishing to the Christians: the St. Mark Cathedral—Coptic Christianity’s most sacred church which, under Muhammad Morsi was, for the first time in its history, savagely attacked, by both Islamists and the nation’s security (the article shows pictures here).
Once again, all of this has either been ignored or underplayed by most mainstream media.
There is, of course, a reason the mainstream media, which apparently follows the Obama administration’s lead, has been unkind to Sisi. One will recall that, although Sisi led the largest revolution in world history—a revolution that saw tens of millions take to the streets and ubiquitous signs and banners calling on U.S. President Obama and U.S. ambassador to Egypt Anne Patterson to stop supporting terrorism (i.e., the Brotherhood)—U.S. leadership, followed by media, spoke only of a “military coup” against a “democratically elected president,” without pointing out that this president was pushing a draconian, Islamist agenda on millions who rejected it.
That Sisi would criticize the Muslim world and Islamic texts and thinking — a big no-no for Muslim leaders — is unprecedented.
That Sisi remains popular in Egypt also suggests that a large percentage of Egyptians approve of his behavior. Recently, for instance, after the Paris attacks, Amru Adib, host of Cairo Today, made some extremely critical comments concerning fellow Muslims/Egyptians, including by asking them “Are you, as Muslims, content with the fact that today we are all seen as terrorists by the world?… We [Egyptians] used to bring civilization to the world, today what? — We are barbarians! Barbarians I tell you!”
That said, the others are still there—the Muslim Brotherhood, the Salafis, those whom we call “Islamists,” and their many sympathizers and allies.
Worst of all, they have that “corpus of [Islamic] texts and ideas” that has been “sacralized over the centuries” (to use Sisi’s own words) to support them—texts and ideas that denounce Sisi as an “apostate” deserving of death, and thus promising a continued struggle for the soul of Egypt.